Religious perspectives on tattooing
This article needs additional citations for verification. (May 2018) (Learn how and when to remove this template message)
Some Christians take issue with tattooing, upholding the Hebrew prohibition (see below). The Hebrew prohibition is based on interpreting Leviticus 19:28—"Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you"—so as to prohibit tattoos, and perhaps even makeup.
Interpretations of the passage vary, however. Some believe that it refers specifically to, and exclusively prohibits, an ancient form of self-mutilation during mourning (as discussed in the Judaism section). Under this interpretation, tattooing is permitted to Jews and Christians.
Others hold that the prohibition of Leviticus 19:28, regardless of its interpretation, is not binding upon Christians—just as prohibitions like "nor shall there come upon you a garment of cloth made of two kinds of stuff" (Lev. 19:19) are not binding—because it is part of the Jewish ceremonial law, binding only upon the Jewish people (see New Covenant § Christian view).
Some Christian groups, such as the Knights of St. John of Malta, sported tattoos to show their allegiance. A decline often occurred in other cultures following European efforts to convert aboriginal and indigenous people to Western religious and cultural practices that held tribal tattooing to be a "pagan" or "heathen" activity. Within some traditional indigenous cultures, tattooing takes place within the context of a rite of passage between adolescence and adulthood (without any explicit religious subtext).
Christian Croats of Bosnia and Herzegovina started tattooing, especially of children, for perceived protection against forced conversion to Islam and enslavement during the Ottoman occupation of Bosnia and Herzegovina (see Christian tattooing in Bosnia and Herzegovina). This form of tattooing continued long past its original motivation. Tattooing was performed during springtime or during special religious celebrations such as the Feast of St. Joseph, and consisted mostly of Christian crosses on hands, fingers, forearms, and below the neck and on the chest.
Orthodox Coptic Christians who live in Egypt commonly tattoo themselves with the symbols of Coptic crosses on their right wrists, the history of this custom is similar to that of the Christian Croat tattoos.
Christianity-related tattoos are highly common among military veterans and born-again Christians (people that lived difficult lives and rediscovered spirituality).
Many Christians with tattoos will have a Psalm or verse from the Bible tattooed on their body although some people will still have tattoos from the Bible despite not being Christian. Popular verses include John 3:16, Philippians 4:13, and Psalm 23.
Scholars who claim that tattooing is a sin support their view by pointing to hadiths such as one in Sahih al-Bukhari narrated by Abu Juhayfah that declares "The Prophet cursed the one who does tattoos and the one who has a tattoo done." These scholars generally do not hold the view that non-permanent tattoos such as henna are sinful; nor do they claim that converts to Islam who had tattoos prior to conversion need to get those tattoos removed. Turkish professor of religious studies Remzi Kuscular states that tattoos are sinful but that they do not violate a Muslim's wuḍūʾ. Canadian Islamic scholar Sheikh Ahmad Kutty states that tattooing prohibitions exist in Islam to protect Muslims from HIV/AIDS, hepatitis, and other diseases that can be transferred to people through tattoos. There is no direct mention of "al-washm" or "tattooing" in the Qur'an.
Göran Larsson, a Swedish professor in religious studies, states that there are "both historical and contemporary examples indicating that, at different times and in different places, [tattooing] was practiced by certain Islamic groups." Al-Tabari mentions in History of the Prophets and Kings that the hands of Asma bint Umais were tattooed. Muslims in Africa, Syria, Saudi Arabia, Iran and West Pakistan have used tattoos for beautification, prophylaxis, and the prevention of diseases.
Edward William Lane described the tattooing customs of Egyptian Muslim women in his 1836 book, An Account of the Manners and Customs of the Modern Egyptians. In a 1909 trip to Persia, Percy Sykes observed Shia Muslim women had "birds, owers, or gazelles tattooed, but occasionally verses from the Koran" and that victorious male wrestlers and gymnasts were honored with the tattooing of a lion on the arm. In a 1965 article published in the journal Man: A Record of Anthropological Science, author John Carswell documented that Sunni and Shia Muslims in Lebanon would get tattoos of the swords of Abu Bakr and Ali, respectively, to distinguish themselves from one another.
According to historians Shoshana-Rose Marzel and Guy Stiebel, face tattoos were common among Muslim women until the 1950s but have since fallen out of fashion. Traditional Tunisian tattoos include eagles, the sun, the moon, and stars. Tattoos were also used in the Ottoman Empire due to the influx of Algerian sailors in the 17th century. Bedouin and Kurdish women have a long tradition of tattooed bodies.
Margo DeMello, a cultural anthropologist and professor at Canisius College, notes that tattoos are still common in some parts of the Muslim world such as Iraq, Afghanistan, Morocco, Algeria, and Egypt. Underground tattoos have also been gaining popularity among Iranian youth. Some Turkish youth get tattoos as a form of resistance, fashion, or as part of a counterculture. Tattoos are also gaining popularity among young Muslims in the West.
The majority of Sunni Muslims believe tattooing is a sin, because it involves changing the natural creation of God, inflicting unnecessary pain in the process. Tattoos are classified as dirty things, which is prohibited from the Islam religion. They believe that a dirty body will directly lead to a dirty mind and will destroy their wudhu, ritual ablution. Some Shafi'i scholars such as Amjad Rasheed argue that tattooing causes impurity and that tattoos were prohibited by the Prophet Muhammad. They also claim that those who are decorated with tattoos are contaminated with najas, due to potential mixture of blood and coloured pigment that remains upon the surface of the skin. But, blood is viewed as being filthy so a person with a tattoo is not appropriate to practice the religion. However, in the present day, it is possible to get a tattoo without mixing dye with blood after it exits onto the outer surface of the body, leaving a possibility for a Muslim to wear a tattoo and perform a valid prayer. Scholar Yusuf al-Qaradawi states that tattoos are sinful because they are an expression of vanity and they alter the physical creation of God. According to the online South African Deobandi fatwa service called Ask-the-Imam, Muslims should remove any tattoos they have if possible or cover them in some way. Even though Indonesia is the biggest Sunni Islam base in the world, there are hundreds of tattoo studios and shops that are currently operating. The majority of the customers are the younger generations who are involved in the punk community. Unlike the religious perspective, Islam’s lay population history, tattoo has been viewed as a source of healing and medicinal usage.
Grand Ayatollah Sadiq Hussaini Shirazi ruled: "Tattoos are considered Makruh (disliked and discouraged). However, it is not permissible to have Quranic verses, names of Ahlulbayt (a.s), drawings of Imams (a.s), Hadiths, unislamic and inappropriate images or the likes tattooed onto the body. And if the ink was the type that remains above the skin, then it would be considered prohibited. However, if it was of the type to go beneath the skin, it would be considered permissible but Makruh."
The Punk Muslim community is open about the concept of tattoos because they view it as an identity for punks. The gradual integration of tattoo in the community helped to comprehend the social norms in the Muslim population; tattoos brought a natural bond amounts the group. For example, the punk society has always been viewed as not meeting the standard norm of the Islamic religion. As a result, when someone sees another person with a tattoo, he or she will recognize that they are affiliated in the same group. Even though the practice of tattooing leads to formulating a personal identity, it mainly created a social identity in the community. The community feels indifferent about the negative perspectives that they receive and actually views it as a challenge from the norm society. Even though the Punk Muslim members are not accepted and welcomed in the general society, there are certain locations where tattoos will be a sign of confidence and pride. A popular setting where this is true are music performances and festivals. Furthermore, The Punk community does not neglect or hide their tattoos during religious practices as well. During simple religious acts such as praying and reading the Quran, they openly show the tattoos both in private or public spaces. As a result, Punk Muslim life style is not following the norm of the Islam practice, but taking a innovative route instead. They chose to express and practice their religion in different methods.
Tattoos are generally forbidden in Judaism based on the Torah (Leviticus 19:28): "You shall not make gashes in your flesh for the dead, or incise any marks on yourselves: I am the Lord." The prohibition is explained by contemporary rabbis as part of a general prohibition on body modification (with the exception of circumcision) that does not serve a medical purpose (such as to correct a deformity). Maimonides, a leading 12th-century scholar of Jewish law and thought, explains that one of the reasons for the prohibition against tattoos is a Jewish response to paganism.
Orthodox Jews, in application of Halakha (Jewish Law), reveal Leviticus 19:28 prohibits getting tattoos: "Do not make gashes in your skin for the dead. Do not make any marks on your skin. I am God." One reading of Leviticus is to apply it only to the specific ancient practice of rubbing the ashes of the dead into wounds; but modern tattooing is included in other religious interpretations. Orthodox/Traditional Jews also point to Shulchan Aruch, Yoreh De'ah 180:1, that elucidates the biblical passage above as a prohibition against markings beyond the ancient practice, including tattoos. Maimonides concluded that regardless of intent, the act of tattooing is prohibited (Mishneh Torah, Laws of Idolatry 12:11).
Conservative Jews point to the next verse of the Shulchan Aruch (Yoreh De'ah 180:2): "If it [the tattoo] was done in the flesh of another, the one to whom it was done is blameless" – this is used by them to say that tattooing yourself is different from obtaining a tattoo, and that the latter may be acceptable. Orthodox Jews disagree, and read the text as referring to forced tattooing—as was done during the Holocaust—which is not considered a violation of Jewish Law on the part of the victim. In another vein, cutting into the skin to perform surgery and temporary tattooing used for surgical purposes (e.g.: to mark the lines of an incision) are permitted in the Shulhan Arukh 180:3.
In most sectors of the religious Jewish community, having a tattoo does not prohibit participation, and one may be buried in a Jewish cemetery and participate fully in all synagogue ritual.
In modern times, the association of tattoos with Nazi concentration camps and the Holocaust has added another level of revulsion to the practice of tattooing, even among many otherwise fairly secular Jews. It is a common misconception that anyone bearing a tattoo is not permitted to be buried in a Jewish cemetery.
Neopagans can use the process and the outcome of tattooing as an expression or representation of their beliefs. Many tattooists' websites offer pagan images as examples of the kinds of provided artwork. At least one Wiccan Tradition uses a tattoo as a mark of Initiation, although it is an entitlement, not a requirement.
Southeast Asia has a tradition of protective tattoos known as sak yant or yantra tattoos that incorporate Buddhist symbols and images, as well as protective mantras or sutra verses in antique Khmer script. These tattoos are sometimes applied by Buddhist monks or practitioners of indigenous spiritual traditions. Traditionally, tattoos that included images of the Buddha or other religious figures were only applied to certain parts of the body, and sometimes required commitment on the part of the recipient to observe the Five Precepts or other traditional customs. Incorporation of images of the Buddha into tattoos that do not comply with traditional norms for respectful display have been a cause of controversy in a number of traditional Buddhist countries, where the display of images of this type by Westerners may be regarded as appropriation and has resulted in barred entry or deportation of individuals displaying tattoos of this type.
- "What does the Church Teach about Tattoos?". catholic.com.
- Darko Zubrinic (1995), Croats in Bosnia and Herzegovina, Zagreb
- Darko Zubrinic. "Croats in BiH". Croatianhistory.net. Retrieved August 3, 2012.
- Customs and folkways of Jewish life, Theodor Herzl Gaster
- "Tattooing". The Church of Jesus Christ of Latter-day Saints. Retrieved May 16, 2019.
- "25 Nobel Bible Verses Tattoos".
- Dodge, Christine Huda (August 7, 2017). "A Muslim's Guide to Tattoos". ThoughtCo. Retrieved October 15, 2017.
- Kuscular, Remzi (2008). Cleanliness In Islam. Tughra Books. p. 43. ISBN 9781597846080. Retrieved October 15, 2017.
- Larsson 2014, p. 249
- Larsson 2014, p. 240
- Larsson 2014, p. 237
- Larsson 2014, p. 238
- Larsson 2014, p. 244
- Larsson 2014, p. 246
- Larsson 2014, pp. 245–246
- Marzel, Shoshana-Rose; Stiebel, Guy D. (2014). Dress and Ideology: Fashioning Identity from Antiquity to the Present. Bloomsbury Publishing. p. 102. ISBN 9781472558091.
- DeMello, Margo (2007). Encyclopedia of Body Adornment. ABC-CLIO. p. 163. ISBN 9780313336959.
- Joseph, Suad; Naǧmābādī, Afsāna (2003). Encyclopedia of Women & Islamic Cultures: Family, Body, Sexuality And Health. BRILL. p. 46. ISBN 9004128190.
- Asquith, Mark (November 9, 2017). "Tattooed women of Kobani". The National. Retrieved October 15, 2017.
- Jaafari, Shirin (February 9, 2015). "These Kurdish refugee women are proud owners of facial tattoos". Public Radio International. Retrieved October 15, 2017.
- Larsson 2014, p. 239
- Preston, Devon (May 18, 2017). "Tattoos and Islam with Kendyl Noor Aurora". Inked. Retrieved October 15, 2017.
- Ahmed, Khadija (October 26, 2016). "Confidently tattooed and unapologetically Muslim". Huck. Retrieved October 15, 2017.
- Rokib, Mohammad (2017). "MUSLIMS WITH TATTOOS The Punk Muslim Community in Indonesia". Al-Jam'ab: Journal of Islamic Studies. 55: 47–70. doi:10.14421/ajis.2017.551.47-70.
- Larsson 2014, p. 241
- Larsson 2014, p. 243
- Larsson, G. (2011). Islam and tattooing: an old question, a new research topic. Scripta Instituti Donneriani Aboensis, 23, 237-256. https://doi.org/10.30674/scripta.67390
- Larsson 2014, p. 248
- Larsson 2014, pp. 250–251
- Bryan S. Turner (March 31, 2011). Religion and Modern Society: Citizenship, Secularisation and the State. Cambridge University Press. p. 94. ISBN 9781139496803.
- Al-Shirazi, Sayid Sadiq. "FAQ Topics: Tattoos". Ayatollah Sayid Sadiq Al-Shirazi. Archived from the original on May 9, 2017. Retrieved October 16, 2017.
- "San Francisco 49Eers Select Jewish Safety Taylor Mays Archived January 4, 2011, at the Wayback Machine". San Francisco Sentinel. April 30, 2010. Retrieved May 13, 2010
- Berkwits, Jeff (July 1, 2004). "Sampson of the gridiron". San Diego Jewish Journal.[permanent dead link]
- Josh Whisler (August 2, 2009). "Cowboys add muscle on defense with Olshanksy". Houston Chronicle. Retrieved September 21, 2011.
- Levine, Rabbi Menachem. "Judaism and Tattoos". aish.com. Retrieved December 12, 2018.
- Truesdell, Stefany. "Jews and Tattoos: 'Rooted in Conflict'". Harvard Divinity School.
- Levine, Rabbi Menachem. "Judaism and Tattoos". Aish.com. Retrieved December 12, 2018.
- "Earthtides Pagan Network News, Spring 2010" (PDF). Retrieved April 5, 2012.
- Larsson, Göran (January 17, 2014). "Islam and tattooing: an old question, a new research topic". Religion and the Body. 23: 237–256. doi:10.30674/scripta.67390. ISSN 2343-4937.[permanent dead link]